Mic Drop

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As the estimable Father Raymond J. de Souza pointed out in the November 28, 2019, issue of the Catholic Herald, Pope Francis has a soft spot for leftist leaders who oppress civil society in the name of social justice and solidarity with the poor. The recently deposed Bolivian leader Evo Morales was, de Souza writes, “the Holy Father’s favorite leader in the Americas,” which “was passing strange, as [Morales] was a tyrant.” Francis met with the demagogic Morales six times in six years and considered the man to be his friend. In an act never adequately explained by the Vatican, de Souza notes, when the Argentine pope visited Bolivia in 2015 he accepted from Morales a crucifix adorned with a hammer and sickle. 

All of this, alas, fits into a much broader pattern. Francis genuinely esteemed Fidel Castro and told reporters after his visit to Cuba in 2015 that he saw in Castro a strongly committed ecologist. He remained silent publicly and privately about the sufferings and persecution of his coreligionists in Cuba under Communism. Castro’s hideous despotism and draconian restrictions on the Roman Catholic Church did not influence the pope’s judgment of the man or the regime. In Venezuela, the bishops repeatedly pleaded with the Latin American pope to speak out against the emerging anti-Christian leftist despotism in Caracas; the best the pope could do was call for “dialogue” between an oppressed and mutilated civil society and a regime whose “socialism” he still seemed to esteem.

Political correctness — and hostility to the West as the West — pervades a good deal of what this papacy says and does. This is a papacy that has been largely silent about the decimation of ancient Christian communities in the Arab and Islamic Middle East. The Koran, Pope Francis insists, is incompatible with “every form of violence.” This is false, and everyone knows it. Where Bishop Sánchez Sorondo sees social justice and Catholic social teaching at work in China, others, as Robert Royal has noted, see intensified persecution of Catholics and other religious believers, environmental damage that is unprecedented in the East or West, a cruel forced-abortion policy, Orwellian surveillance of dissidents and of every expression of independence in civil society, and the rounding up in concentration camps of over 1 million Muslim Uighurs in the northwest. As Royal, president of the Faith & Reason Institute and editor of The Catholic Thing, aptly observes, the Vatican’s misjudgments are all too commonplace: “The Vatican currently pursues a steady line of anti-Western criticism, against the alleged xenophobia, rapacious economies, and environmental ‘sins’ of both Europe and North America.”

The Koran Stands for PEACE!

The Trouble With Jesuits, Part 35

 From the New York Times:

VATICAN CITY — Six months after becoming the first Latin American pontiff, Pope Francis invited an octogenarian priest from Peru for a private chat at his Vaticanresidence. Not listed on the pope’s schedule, the September 2013 meetingwith the priest, Gustavo Gutiérrez, soon became public — and was just as quickly interpreted as a defining shift in the Roman Catholic Church.

Father Gutiérrez is a founder of liberation theology, the Latin American movement embracing the poor and calling for social change, which conservatives once scorned as overtly Marxist and the Vatican treated with hostility. Now, Father Gutiérrez is a respected Vatican visitor, and his writings have been praised in the official Vatican newspaper. Francis has brought other Latin American priests back into favor and often uses language about the poor that has echoes of liberation theology.

 And then came Saturday, when throngs packed San Salvador for the beatification ceremony of the murdered Salvadoran archbishop Óscar Romero, leaving him one step from sainthood.

Archbishop Romero

 Stephen Hayward of Power Line points out:

Liberation theology grew out of the misbegotten “Christian-Marxist dialogue” of the 1960s and 1970s, which must seem as quaint and laughable as promoting Esperanto. It was not a coincidence that liberation theology was especially popular in Latin America during the high water mark of Marxist guerilla insurgencies and the final death spasms of socialist utopias such as Nicaragua. . . Nicaragua’s Father Ernesto Cardinal said that “Christians are not only able to be Marxists but, on the contrary, to be authentically Christian, they ought to be Marxist.”

"Shut up, Father Cardinal" explains St. Pope John Paul 2

 The literature of liberation theology consisted of the usual Marxist cant sprinkled with holy water, with unoriginal references to class struggle, oppression, imperialism, dependence, and especially how Latin America poverty was all the fault of capitalism emanating from the United States and western Europe. “Liberation,” understood in the usual Marxist way (the use of the precious term “praxis” was always a dead giveaway), was now equated with Christian salvation. “It is quite remarkable,” Catholic theologian Michael Novak wrote at the time, “that the list of cities requiring liberation did not include Cracow or Leningrad, Havana or Peking, Hanoi or Prague.”
Liberation theology likes to describe itself with the slogan that it represents the “preferential option for the poor,” whatever that means. Here’s one concrete application: give poor people the option to own property and start businesses with the security that the state won’t get in their way or steal it from them. Pope Francis is listening to the wrong Peruvian thinker. He should have invited Hernando de Soto instead of Gustavo Gutierrez.